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Nostradamus-the context for Enoch and the Essenes


© Allan Webber October 2009  

If the hidden writing of the form I am uncovering is not a product of chance then there is one irrefutable conclusion to be drawn; the source has a degree of intelligence that doesn’t need to engage in games serving a secret agenda.

This same argument applies to Nostradamus and psychologically it makes no sense for his writings to be a forewarning of any kind. Reason dictates that these writings aren’t about a cherished second-coming. Nor are they a futile clarion call of a pending apocalypse.

And they aren’t a warning from a God who by so doing declares their own lack of power and competence. Nostradamus’ motivation is based in a desire to communicate his knowledge to others but its frankness is held back by circumstance and reality.

For a long time I have been making many predictions, far in advance of events since come to pass, naming the particular locality while acknowledging all to have been accomplished through divine power and inspiration. However because of the possibility of harm, both for the present and most of the future, I became willing to keep silent and refrain from putting them into writing. For kingdoms, sects and religions will make changes so complete, truly diametric opposite, that if I came to reveal what will happen in the future, the great ones of the above kingdoms, sects , religions and faiths would find it so little in accord with what their fancy would like to hear, that they would condemn that which future centuries will know and perceive to be true. As the true Saviour said “Give not that which is holy unto dogs, nor cast your pearls before swine, lest they trample them under their feet and rend you.” This has been the cause of my withholding my tongue from popular debate and my pen from the paper.

 Later because of the increased commonness of their happening I decided to give way , and by dark and cryptic sentences, tell of the causes of the future mutations of mankind, especially those of popular interest, and the ones I perceived, and in a manner that would not upset fragile sentiments
Nostradamus 1555 in the beginning of  his Preface to his Prophecies.  

Note the lack of external purpose in Nostradamus’ statement, the absence of the need to warn and the lack of need to avert the future. He clearly states that his aim is the documentation of insights his gifts have granted him in a manner palatable to the public, his theme being the cause of the great changes mankind will experience.

His target was those changes that will strike a chord with the public plus other changes of special interest to him. 

 Significantly he sets no ambition upon these revelations.  He does however want to avoid giving any help to the powerful by which they might seek to affect the predicted future. 

Nostradamus’ implied aim is detached and scientific rather than a action-invoking prophetic one. I believe his use of religious references is within this same context.

The realities or otherwise underlying religion and myth don’t necessarily reflect his personal beliefs since his interest is in what has evolved from them, it being the ancient foundations that hold the threat and promise to future men.

In one of my earlier writings about the content of C7I Q14 I identified a powerful hidden message in line 4 and offered an invitation to readers to generate a scenario that fits with the anagrams of Enoch's Poetries and Poets Quatrein Verse in its fourth line. One person, J Amundsen, who is a long-time student of the Essenes drew parallels to the story of the Essenes and made the very valid point that the Essenes used the prophet Enoch as one of the prime axes of their beliefs and that the name they used for Jesus was Yeshua.

C7 Q14  (Click left for full analysis)
Faux expoSer viendra topographie……………….He will come to expose the false topography,
Seront les cruches des monumens ouuertes……… the urns of the tombs will be opened.
Palluler Secte Saincte philoSophie………………. Sect and holy philosophy to thrive,
Pour bla
nches noires et pour antiques vertes…… for white and the new for the old.  

In an email Amundsen wrote;
“The Essenes believed that Jesus was the reincarnation of Enoch and that Enoch established the Essenes. In the period Israel-of-Our-Lord time the Essenes called themselves amongst other names, the  Holy Philosophy and the Pharisees referred to the Essenes as ‘the sect’ as they were the most conservative and equalitarian of Judaism”.

He concluded by urging me to examine my work for references to Essenes and Yeshua. This I had already done and I knew of many links that words applicable to this sect had to the verses of the French Royal's Valoi(x/s) lines.

The verse given above also contains hidden references that can be considered to relate to the Essenes. In the same line that refers to philosophy and sects there are anagrams for ancestries (rSecteSain) and Philo.

Philo was a famous scholar who lived during the time which the stories of Jesus cover. He made mention of the Essenes and this is one of the first references on which historians relied for authentication of the sect’s existence. However like every other classical writer of the time (except Josephus) he remarkably made no reference to the events in the Gospels. 

It seems worth my presenting more of the references to the Essenes to give context to Nostradamus’ inclusion of Enoch in his code.


Enoch was a logical focal point for Nostradamus based on his background, the historical context and the scholarly climate at the time in which he lived. Although Nostradamus and his parents were Christians they became so under duress from an edict enacted a few years prior to Nostradamus’ birth in 1503.

They had a Jewish background through his grandparents on his mothers side and all his elders were therefore well-trained in the Old Testament scriptures.

Although none of Enoch’s writings are included directly in the Bible there are many references by others to the works of Enoch the Prophet also known as Enoch the Scribe. The titles of Prophet and Scribe come from the unique nature of his work for Enoch is credited with being the first to set down the Hebraic texts in writing. 

Enoch’s lost books tell of his visions and the stories of the Angels lascivious interventions in man’s history. The futuristic prophetic element of his work centers on the detailing of the universal flood and the coming of a Messiah.

For many reasons, which included plague-ridden fear, resurgent Islamic power and most importantly, powerful astronomic alignments, the 16th Century was awash with debate about a pending apocalypse. This would have made Enoch a relevant reference but additionally, Enoch’s books, unlike most other early texts, are filled with astronomic data of sufficient merit to organize a calendar based on the stars.

The impact of Enoch in Nostradamus’ day was also based on another aspect of Enoch’s writings as manifested in a some-time adviser to Queen Elizabeth I, the Englishman John Dee .

John Dee (13 July 1527 – 1608 /1609) was a noted mathematician, astronomer/astrologer, occultist and navigator.

His interests went much further and he devoted much of his life to the study of alchemy, divination and Hermetic philosophy. Many of these skills and interests aligned with those of Nostradamus and although John Dee was twenty-four years younger than Nostradamus his fame was already well-established before Nostradamus wrote his prophecies in the 1550’s.

The chances are that Nostradamus not only knew of John Dee but had communicated with him and even met him while Dee was lecturing in algebra at the Paris University in the 1540’s. 

More than a decade after Nostradamus’ death, Dee , who was growing dissatisfied with his progress in learning the secrets of nature and with his own lack of influence and recognition, began to turn towards the supernatural as a means to acquire knowledge. One of Dee's major inspirations for his angel-inspired lettering patterns came from the Biblical writings about Enoch.

Any interest by Nostradamus in Enoch is therefore not surprising but this interest doesn’t account for Nostradamus’ stratagem of writing obscure verse. There is little doubt from Nostradamus’ writings that he feared the outcome of revealing the extent of his visions yet religion has tended to treat prophets of apocalypse well. It is those that sought to challenge the orthodox view about the past that had reason to be circumspect.

Any interest held by Nostradamus in Enoch was unlikely to be the cause of anxiety for either him or those in power. However we can know by his need for secrecy that Nostradamus’ work holds some fundamental challenge to orthodoxy and is not an extrapolation of religion’s mill of fear

 “We human beings cannot through our natural consciousness and intelligence know anything of God the Creator's hidden secrets, For it is not for us to know the times or the instants, etc.
So much so that persons of future times may be seen in present ones, because God Almighty has wished to reveal them by means of images, together with various secrets of the future vouchsafed to orthodox astrology, as was the case in the past, so that a measure of power and divination passed through them, the flame of the spirit inspiring them to pronounce
upon inspiration both human and divine.”
Nostradamus 1555 in the beginning of  his Preface to Cesar.

Here Nostradamus implies he deals with images of future people not a tale or warning inspired by an angelic presence nor a dreadful tale founded in the past. 

His is a futuristic seeing event rather than a message, it is about an event that will happen that fall within the ambit of intense religious interest but because of its reality will prove anathema to those in religious power. 

It is a challenge to all that historical religious ideology holds dear. It was fear of how these future events would be judged that determined Nostradamus’ actions.


C7 Q14  (Click left for full analysis)
Faux expoSer viendra topographie……………….He will come to expose the false topography,
Seront les cruches des monumens ouuertes……… the urns of the tombs will be opened.
Palluler Secte Saincte philoSophie………………. Sect and holy philosophy to thrive,
Pour blanches noires et pour antiques vertes…….
black for white and the new for the old.  

This verse has the word ‘topographie’ shown at the end of the first line and it is this that determines the theme of the verse and its connection to other quatrains. Anagrams for topograph (and derivatives) only occur in one other verse so the links are limited. However there are two other anagrams of special interest in the above quatrain. 

In an earlier section I showed how the term Valoix’  lines referred to Henry King of France at the time Nostradamus' Prophecies were published in full. The verses about this King’s family were some of those that Nostradamus included for public consumption as he stated in his preface. It should be noted that his aim was to set out 'causes of change' not the end result so the demise of the Valois line should be analyzed for its significant impact on history rather than as a shallow story of a minor king’s fate.

There is only one other verse that holds both Valoix and lines as anagrams within a single line. There is no verse that carries an anagram of Yeshua but there is one that carries an anagram of IESHUA. Not only are these unique but they occur in the same verse which is given below

C2 Q75  (Click left for full analysis)
La voix
ouye de l'inſolite oSseau ………………The voice is heard from the strange bones,
Sur le canon du reſpiral eſtage ………………. On the pipe that ventilates the floor (below).
Si h
ault viendra du froment le boiſſeau ………. So high will be a bushel of wheat,
Quel homme d'homme fera Antropophage ……. That man of man will be made a cannibal

What makes this verse interesting is the following sequence in line three.

Si hault viendra du froment le boiſſeau

Sih aultv iendrad ufro men tle b oissea u
His vault drained four men let b oissea u
His vault drained four men let b Essaoi.

And in addition the other verse saying topograph, C7 Q14, holds the visible message of ‘ the urns of the tombs will be opened’ which complements his vault drained four men let  b(e) Essaoi (Si h -ault v -iendra d - u fro - men - t le- b - oi ſſeau) hidden in line 3 of C2 Q75. The anagram carrying the Essenean name for Jesus, Ieshua (eau Sih), is found in the same line thus emphasising irs resonance with the burial of Christ theme.  All of it which fits with the text of the first two lines, which talks of a voice (holy ghost) speaking from strangely buried bones.

But the anagrams in that line begin with the name Valoix, a form of the term Valois given to the 16th century French Royal line. And that is followed by an anagram for you and one for Dee (La voix  -ouy - e de) so there is a mention of three persons who we can assume are connected to the Essenian belief pattern. Essenes believe the Valois, as part of the Merovingian bloodline, were directly connected to Jesus and Enoch and this interconnects all these propositions.

I don't believe the pronoun you in this trilogy refers to me. My writings aren't driven by a belief in religious theory for I find its logic irreconciliably flawed. I write about the events Nostradamus saw coming because like all kinds of other people I understand the mundane forces of religious actions determine much that happens in this world. However there is another anagram sequence at the end of the line that delivers an appropriate contect in which my detached methods complement the work of John Dee. It says lines o isolates-values (e l'in - So- lite oSseau Val)

To this end the second line is full of sequences all centred on a single theme; a nuclear disaster arising out of an under-sea misadventure between Israel and Persia (Iran ). It says with stages nuclear round Persia (ſtage S- ur le can- on du r -eſpira), under spiral gates rules ocean (n du re - ſpiral - eſtag -eSur l -e cano), Israel regulates (iral eſ - tage Sur le).

And the last line offers in a somehat awkward manner Patron fear Mohemmed (me d'homme - fera - Antrop), Protophage clue (tropophage - Que l), where a protophage is a form of bacteria.

This has an internal consistency that serves to strengthen the wording but it relates to modern not ancient times (see my paper on Ocean Disaster: America and Iran for more on this topic). These words do hold a possibility of giving meaning to the visible verse but as it stands there is no obvious link between it and the other lines. If there is to be a connection between this vision of an underwater event linked to the descendants of the Valois, Jesus and Enoch then the Essenes are proponents of all these events, the burial of Christ, the Merovingian claim to the French throne and events yet to unfold in the Gulf of Hormuz. However, as with all such things, we cannot be sure of how they will participate and whether they are part of either the cause or the solution.  

Essenes, Metatron and the solar calendar in verse C.VI Q.74.  

There is only one quatrain that holds an anagram for Essenes and while there are seven that hold the name Metatron, one of these occurrences is in the same verse. 

C.6 Q74 (Click left for full analysis)
La deSchaSSee au regne tournera ……………… She chased out will return to the realm,
Ses enn
emis trouues des coniures ………………. Her enemies found to be conspirators:
Plus que jamais Son temps triomphera………..….More than ever her time will triumph,
Trois et Septante a mort trop aSSeures……….….Three and seventy to death very sure.

The above quatrain can be to have an Essenean nature as its visible text can be considered as relating to the changing gender status of the sun. The solar versus lunar calendar differentiates the Essenes from most modern religions. This interpretation sees the verse as having a less prophetic and a greater historic merit.

In ancient times the Sun was seen as feminine and it was only in later cultures that the gender roles of Sun and Moon were reversed to fit with the increasingly patriarchal nature of cities and towns. There is a suggestion in this verse that this will be changed again. Both the visible and hidden wording combine in building this case that Nostradamus was interested in the Essene’s background and their use of the solar calendar.

The hidden text talks of Ur (now in ruins) which is nowadays located in inland southern Iraq but at the time of the Sumerians and Chaldeans it was a seaport.  This city is of considerable importance since much of Enoch’s story has its foundations in the stories of Ur. In mythology Enoch doesn’t suffer a mortal death but is taken to heaven by God and transformed into the angel Metatron (line 4 ante a mort). God then places him in charge of guiding man in the ways to access the angels.

The Essene connection is contained in a powerful set of anagrams in line 2 of the above quatrain.

Line two:
Ses ennemis trouues des coniures
esSesen n emist rouues desco ni
Essenes n times worse codes
in ur
[also Essenes miswrote codes used in Ur ]

There is also an arrangement of the line that yields extra detail by branding  the code's time basis as solar. 

Esen n emist rou ues desco niuress
Seen n times our codes use sunrise.
Our codes use times sunrise seen.

Although several messages are present they have a consistency which is that the Essenes’ basis is a modification of the sun-worship religion founded in Sumeria and this is reinforced through the first lines' anagrams.

Line one:
La deSchaSSee au regne tournera
LadeScha SSee auregneto
ur near
Chaldeas sees entourage near
Ur .
Chaldea’s sees entourage near Ur.

Chaldea  was located near Ur in a later era and is one of the inheritors of the Sumerian culture. It was from these people that Abraham and Enoch were thought to have learnt the skills of writing, astronomy and astrology. It is appropriate that these wanderers should be called an entourage. The import of this verse also comes from its connection to Nostradamus' own family in the anagrams of line 3.

Plus que jamais Son temps triomphera
aPlu squeja mai sSon tem pstriompher
Paul Jaques aim sons met prophetism
Jaques son's prophetism met Paul’s aims

Nostradamus was the son of Jacques de Nostredame, an Orthodox Christian so the allusion of Jaques' son refers to Michel de Nostradame aka Nostradamus.  Possibly this line implies that his visible text would have pleased his father as it seems to be in accord with the Jewish philosophy embraced by Paul. Notably St Paul opposed the Essenes and their ideals implying Nostradamus’ hidden work is contrary to the views his father held.  

And finally we can see the above themes weaving together in the anagrams of line 4.

Trois et Septante a mort trop aSSeures
esTrois ets epat nteamort portasse
stories set pate Metatron seaports Ur
Ur seaports stories set Metatron patte[r]ns

Metatron is the post-ascension name of Enoch and seaport stories of Ur correctly identifies the time as that of Enoch.  By the time the Essenes came into existence Ur was already in ruins and landlocked because the estuary on which it was built had silted over.

Many people have made links between the legendary kings of Sumerian Ur and the genealogy of the Bible. There are definitely parallels in the narratives about Enoch, the seventh generation prophet and the seventh king of Ur (En-men-dur-ana). Both are linked to a tale of a divine race that interbred with humans, begetting a race of long-lived giants. Both were pre-flood prophets who were taken up to heaven. Both set out the rules of astronomy and constructed solar calendars and it is this calendar that makes sense of a another seemingly worthless detail given by Nostradamus.  

The Essene' calendar, unlike the Jewish lunar calendar, was based on the pattern of the sun, a pattern also used by the Sumerians. It was a calendar of 364 days (52wks x 7dys) and had its origins in Sumerian Ur through Enoch’s writings. This unusual calendar is patterned so as to preserve the day-names on which the religious rituals should fall. It has 12 months with every third month having an extra day.

This practice generates four equal seasons of 91 days in which each season starts on the same name-day. This particular calendar gives accurate sense to the fourth line of Nostradamus’ visible text because each year a 364 day calendar falls short of the actual solar year by 1.25 days and thus over a period of 73 years the calendar will be out by a full season consisting of 91days (73 x 1.25=91.25) i.e. three months or thirteen weeks. And Nostradamus’ wording, “three and seventy to death very sure”, acts as a numerically accurate pointer to an Essene calendar’s shortcomings. From all the above there is enough to support the claim that the anagram of Essenes, found only in this verse, is placed their intentionally.

Essenes, Floods and Divination.

In Nostradamus C6 Q14 Philo is mentioned and I identify this quatrain with the Essenes using Philo as a reference. However Philo used the Greek form of Essenes, Essaioi when naming this sect in his writings.

This term only occurs once in an anagrammatic form in Nostradamus’ Prophecies and the verse in which it occurs has captivated my interest for many years. Its surface message is innocuous, almost meaningless, yet under it is a powerful example of my claims as to the structure of Nostradamus’ quatrains. The hidden words give sense to the visible words and in so doing show that Nostradamus’ code involves allegories from the classics.

The most distinctive anagram in C1 Q100 is that for pneumatologies (oise au longtemp), a word meaning studies of spiritual beings and phenomena, especially the interactions between humans and God. It also relates to studies of the Holy Spirit.

C.1 Q100 Lines 1 and 3  (Click left for full analysis)

Long temps au ciel Sera veu gris oiſeau……… For a long time a grey bird will be seen in the skies
Tenant au bec vn verdoyan trameau…………............. He holds a flowering branch in his beak.  

The above line also holds anagrams for Essaioi (is oiſea), Osiris vaguer (ra veu g - ris ois ) , Auguries (Sera veu gri), Auspice reveals (psaucie - elserav). The lines are about a gray bird on a long flight holding a branch. This imagery is that invoked in the deluge stories of many ancient lands to signal the end of the flood. The tale of mortal Osiris involves resurrection from the floods and ascent to heaven to reside in the Constellation of Orion, the Hunter. The aptness of the Essaioi anagram comes from the similarity between the flood story of Osiris and that which Enoch tells as well as Enoch's ascension to the stars (as Metatron).

Another classical name, Asclepius (ps au ciel Se), also appears as an anagram in the first line of the quatrain. Asclepius is called the father of medicine but he also fathered the demigoddess Ieso whose name has been seen as the source for Yeshua and Jesus. Asclepius is represented in the stars by the constellation Ophiuccus holding the serpent, a symbol aligned to that used by medical practitioners even today. Osiris and Asclepius are the names of star-gods, which closely aligns them with the concept of angels, a topic that is again very relevant to Enoch's tale. The terms auspices and auguries relate to divination based on the study of birds.

The Essenes rejected divination through auspices and auguries and concentrated on the more direct communications between man and God via Angels. Despite their rejection of auguries and auspices a website for Modern Essenes uses the image of a flying dove for its logo. And a dove like bird is an essential feature of C1 Q100. From this inclusion it can once more be seen that the hidden anagram displays great correlation to the visible text.

There is no doubt that the grey bird is a symbol whose holding of a branch is meant to be significant. The two lines given above are definitely an auspice, a reading based on the observation of a bird and its flight patterns.

 In today’s world we might tend to view such a reading as solely superstitious but its origins are scientific. A land bird seen at sea with a branch would yield great information to sailors. From the flight patterns of birds and the stages in their seasonal breeding cycle farmers read the changing of the seasons.

And items such as fish and branches in the beaks of birds yielded major location clues to hunter -gatherers and herbalists as well as dietary information as to what was edible and what wasn’t. You only needed to be observant of nature to know secrets that set you apart from your fellow man. Such crafts were considered to be gifts to those who were seen to be closer to the Gods than their contemporaries.  

Even today modern Essenes see communication with God as a vital goal that sets them apart. And it is Enoch as guide to the avenues of access that provides the source of their inspiration. The Essene view of the role of Enoch is shown strongly in the following extract from a prominent Essene website.  

Enoch lived many centuries before Moses. In the fifth chapter of the Book of Genesis (the first book of the bible), Enoch is described as ‘the seventh from Adam’ -- which means he was born seven generations after Adam. Since seven, in Essene numerology, is the number of perfection, it is no mere coincidence that Enoch represents the seventh generation of humanity: he represents perfected humanity. He lived on earth 365 years (the number of days in the solar year) and was so in harmony with the laws of God that he was taken from Earth to an Angelic realm without having to die first! There, Enoch was given the angelic name ‘Metatron’, and given the duty of guiding other human beings into their angelic destiny. His main work on Earth was the founding of the Essene Church . The Essene Church is considered (by the Essenes) to be a doorway into the angelic realm, as many of the Dead Sea Scrolls make abundantly [clear].”

From Modern Essenes website

More on this verse and its links to others can be found in my paper on FLOODS TRIGGERED BY NUCLEAR MISHAPS

When I started writing this site on the Essenes I recalled a book I had once read about the Dead Sea Scrolls. I felt it worthwhile that I should re-read the book in the light of the material I had found in the intervening years. The book is called ‘Jesus: The man, An Interpretation of the Dead Sea Scrolls’ by Barbara Thiering (Doubleday, 1992).  I am glad I made the effort.
The story she sets out makes sense to me since it places in human context that which otherwise strains credulity beyond reasonable bounds. Her point is that the tales of Jesus and the tales of the Essenes are one and the same and each reflects the other through the ancient Jewish technique of Pesher.

Pesher is the practice of reading into ancient writings new meanings relevant to the time in which the reader lives.

She hypothesizes that the tales of Jesus come from taking a then recent history of the Essenes and preparing it for a new mission while still retaining the historical context hidden in its layers. I have empathy with this for it is similar to the process that I think Nostradamus used in writing his Prophecies.

The Essene politics of that time were based on the expectation of an imminent-end-of-days. It is the struggle of priests, prophets and would-be messiahs trying to place themselves at the center of events and the tale of the successive rise, failure and aftermaths of their attempts.

Thiering’s Jesus emerges as a mortal rebellious-being deeply affected by the value system in which he was constrained. But the Essene narrative takes the Jesus story away from the mystical ascension of Christianity and beyond the symbology of that story into a tale about Jesus’ earthly survival,  his normal Essene family life and the perpetuation of his bloodline.
Having seen that the Essenes did seem to be one of the sources for Nostradamus’ own pesher I thought it worthwhile to explore new anagrams of significant words contained within Thiering’s work. Now it is important to state that I frequently run such analyses for many topics and the findings are consistent; hit-rates for anagrams are very low. But using names applicable to the period of the Essene’ Jesus there is an astounding hit-rate. Moreover the hit-rate seems dependent on their closeness to the tale of Jesus. Once one ventures into periods beyond the crucifixion date the names are once again hard to find. Thus there is an anagram of Tiberius, Roman emperor at the time of Jesus, but none of Claudius or Caligula.
The names of Jewish factional leaders show the same effect. Herod which is the name of the family faction that played a strong role in the Jesus’ drama occurs nine times as anagrams. Antipas (2), Antipater (1), Ananus (1), Archelaus (3). Hasmon (2), Ephraim (1), Gemaliel (2) are also there but less relevant names such as Zechariah, Cypros, Gabriel. Joazar, Theophilus, Eleazar, Herodias are all absent. 
The same is true of the Essene equivalent of the Apostles and the more relevant the person to the story the more often their name occurs. This is not all due to the simplicity or complexity of their names, Simon, Jesus closest ally, occurs twenty-three  times while Stephen only occurs once. The word Magus, applicable to Simon alone, occurs twice. In addition Thadeus (3), Jude (10), Nathaneal (1), Judas (1), Thomas (2), Philip (3), Andreuu (1) are all there. And Cephas, the Greek name for Peter, is there seventeen times while the easily-generated-lettering of Peter is there eighty-three times.
The same effect is to be found for the additional participants. Pontius (4), Pilate (6) , Demetrius (1), Cornelius (5) and Galilean(4) show this relevance trend once again. The wife of Simon abounds in the three pseudonyms ascribed to her; Martha occurs once while Helena is there twice and Salome occurs ten times. Less relevant names such as Sapphira, Quirinus, Boethius, Jezebel, and Joanna do not occur.
Words related to Jesus mission such as gentile (4), gentiles (1), gospel (1), eschaton = end of days (2) are also found. There is no occurrence of the word Baptist, apostle, apostles, proselyte, incarnate, reincarnate, incarnation or reincarnation. One unusual word that does have unexpected relevance is the English word vineyard which occurs five times. This is a name linked to the peace faction to which Jesus belonged. The name figtree which applies to the opposite faction doesn't occur at all. Beyond the crucifixion period there are far fewer names and words of relevance but Phoebe (1), Tamar (10), Damaris (1), Paul (51) and the word daughter (1) I believe have significance.
It is my intent to now show that this exceptional hit rate has far greater relevance than just that of providing a list of names since I believe their frequency arises because Nostradamus uses many of them to tell his story.

Theudas / Thaddeus/Jude, Herod and the Rosy Cross

In another of my works I show how the Tetragrammaton was a cornerstone of a verse which had a religious theme and which could be dated by events in the 4th C CE.  By doing this  I once again illustrate that Nostradamus’ code draws on historic reference points.

However such a perspective is only one part of each verse since each has a three-fold aspect embracing past, present and future. We can know through his own words that Nostradamus set out to detail the great mutations/ changes that would affect mankind after his death. In achieving this Nostradamus embraced the ancient arts in which he’d been trained meaning that he made much of allegory, allusion and metaphor.

His enigmatic verses are only able to be solved and made unambiguous through knowledge of his skills and the environment in which he wrote. When Nostradamus’ code is rich in religious reference points we can identify the reference point in the past but at the same time we are being introduced to his future-based visions of the same processes in nature and man.

How clear are these future happenings? How well set out? These are relevant questions but before they can be addressed I must once again outline the allegory underlying the great themes.

I can illustrate the process involved by taking the verse containing the name THEUDAS, which has been ascribed by some as a variant name to one of the apostles. He was also one of the two men who guarded Jesus’ tomb on the night of the crucifixion. This name occurs as an anagram three times in Nostradamus’ text, the first of which is in the second line of the verse below. The anagram of Herod found in this verse is one of nine found throughout Nostradamus’ Prophecies.

C1 Q82  (Click left for full analysis)
Quand les colomnes de bois grande tremble…. When the great wooden columns tremble
er conduicte couuerte de rubric he…… the south wind, covered with blood.
Tant vuidera de hors
grande aSSemblee………..Such a great assembly then pours forth
Trembler Vienne
et le pays d'AuStriche………..that Vienna and the land of Austria will tremble.

Now it is possible to give a meaning to this verse that sits comfortably with the ideas about Theudas and Herod on the crucifixion date as presented by Barbara Thiering in Jesus: The Man; A New Interpretation of the DEAD SEA SCROLLS (Doubleday 1992). Bear in mind that it is actually very hard to find historical references about great timber columns since such structures are mainly unimpressive. However I believe the ideas I give below do full justice to the use of these words by Nostradamus.

PESHER version of above verse created by Allan Webber.

Theudas is shaken by the executions on the wooden stakes
Which are located at the execution site south of the latrines
From this act the idea for the Holy Mass emerges and Christianity is born
To be eventually challenged by Germanic Hermeticism.

The above is a Pesher version because it interprets the symbols used in the verse. Of first import is the double reference to trembling. Theudas was the head of the Egyptian Therapeutae and as such was referred to by the Pesher name of Earthquake.

Whenever an earthquake is mentioned in the bible texts Pesharists interpret it as a reference to the leader of this group. In Thiering’s book she makes a case that fills in the details of Theudas/Jude experience with Jesus and Herod in which Theudas is one of those put on trial with Jesus but through special pleading to Herod on Theudas’ behalf he escapes the fate of Jesus and Simon Magus. In return Theudas is made the guard of the caves in which the bodies are placed. Thiering identifies the site of the execution from the data given in the Gospels as being sited south of Qumran, a little distance from the unclean area used as a latrine.

But my Pesher doesn't rely on imagination since it gains strength from the anagrams within the verse. Of these the most significant are Eucharist (Austriche- 4th line), d’Eucharist (riche D’Aust- 2nd line) and Christ (Strich- 4th line). These occur twice, once and four times respectively in Nostradamus text. But there are other rare anagrams of meaning as well. Saturdays (1), Heretic/s (4), Reburied (1) and Intervene (2) can all be found. And there are some powerful anagram sequences such as DANGER.AS.HEROD’s (dehors grande as) and DREAD.HORSE (derad ehors) in the second line. There is also GRANTED.BODIES (de bois grande t) in the first line.

It can be established from the Gospels that Herod when called to conduct the trial arrived by horse. This ride would have begun during the time of the Last Supper. Theudas was at various times of the evening seated next to Jesus during the course of the meal. Saturday was the day that Theudas was placed in charge of the guarding of the caves after the Jewish leaders were granted permission to end the crucifixion of the victims. It is thought by Thiering that the actions of Theudas were essential in the creation of the stories of the resurrection. All these link to create the unexpected theme I showed in my pesher version.

Another anagram of high significance occurs in the fourth line where iche Trem forms HERMETIC and HERETIC. These words have great importance during the life of Nostradamus and their appearance here is quite striking. In the second line the visible text uses the word rubriche meaning red or rosy coloured. I have shown above why I believe that the verse is about the events of the cross. And notably a century after the death of Nostradamus the Rosicrucian cult, the brethren of The Rosy Cross, took root in Austria and Vienna . It was a hermetic cult and its central tenets , contained in its Eucharist, reveal its heresy involved the worship of Osiris in a Christ-like setting. A part of their Eucharist is given below.

· For Osiris On-Nophris, who is found perfect before the Gods, hath said:
· These are the elements of my Body
· Perfected through Suffering, Glorified through trial.
· For the scent of the dying Rose is as the repressed Sigh of my suffering;
· And the flame-red Fire as the Energy of mine undaunted Will;
· And the Cup of Wind is the pouring out of the Blood of my Heart;
· Sacrficed unto Regeneration, unto the Newer Life;
· The Bread is the foundation of my Body, which I destroy in order that it may be renewed;
· For I am Osiris Triumphant, even Osiris On-Nophris, the Justified;
· I am He who is clothed with the Body of Flesh,
· Yet in whom is the spirit of the Great Gods.
· I am the Lord of Life, triumphant over death.

One of the great mutations that Nostradamus’ might well have foreseen is that involving the central teachings of Orthodox Christianity. The sources from which the Rosy Cross arose are thought to have been in existence in Nostradamus’ day, particularly in regions of southern France in which he had dwelt. There is therefore a strongly arguable case that C.1 Q.82 is an important indicator of Nostradamus' interest in the development of Essene related ideas.

There is considerable evidence that Nostradamus’ Prophecies use material from the past, together with ideas from his own experience to weld an allegorical picture of the future.  Nostradamus was born in St Remy, Provence in 1503.

St Remy was a small town with a rich history that is located a few kilometres from the castle village of Les Baux.  Les Baux is sited like an eagle’s perch overseeing much of southern Provence.

The Lords of Baux, who dominated the region for centuries, were renowned heretics. Their heresies were founded in the Magdalene, the worship of feminine forms of God and in the Gnostic view of Jesus’ bloodline existing in Southern France. Additionally Nostradamus’ ancestors were based in the centre of the region from whence these ideas sprang; the Cathar country around Alet les Bains. Nostradamus returned to Alet when he was in his twenties from where he would have been close to towns of Cathar renown, such as Chateau les Rennes. 

So there is good reason to believe that Nostradamus might consider the Magdalene heresies an important factor in future conflicts. It is an interest in the Gnostic past that could explain Nostradamus’ inclusion of the Essenes in his hidden stories. And it could well be Gnosticism is what he feared might bring the wrath of the church and kings upon his head.

This doesn’t mean to say that Nostradamus favoured heretical ideas but that he knew he might suffer greatly if, in writing the story of what he saw, he dwelt openly on the causes of the conflict between Gnostics and Orthodox views. But such fears are integral to the prophet’s lot.

It is facts and actualities that he or she sees that are the absolute, inescapable elements but there is no way they can be presented without readers making assumptions as to the observer’s beliefs.

If it is possible to see the future a prophet can’t expect those most affected to unquestioningly accept their factual nature. And of course the seer of the future must surely know the frailty of his craft and embrace the chance he’s seen awry.

. if I came to reveal what will happen in the future, the great ones of the above kingdoms, sects , religions and faiths would find it so little in accord with what their fancy would like to hear, that they would condemn that which future centuries will know and perceive to be true. Nostradamus 1555 in the beginning of his Preface to his Prophecies.

I have empathy with Nostradamus’ wording for I find my research into Nostradamus takes me into religious contexts that are juxtaposed to my personal views. I am not an Essene or a Gnostic or an adherent to any religion. 

Essentially I believe in reason that acknowledges that not all things are known and many things are unknowable yet I am sure that many who read the results of my research will often judge me falsely. It is in this knowledge that I read Nostradamus’ words and realise how distinctly different he may well have been to the apocalyptic doomsayer displayed in his visible text.

I see other parallels as well since I too tend to withdraw my pen from the paper knowing how what I find will be used to brand my work, yet it doesn’t stop the pattens being there. The patterns certainly exist but I have great reluctance to present them all especially since it is possible that these messages or my reading of them are incomplete, my methods unperfected or they may be aberrations of a previously undocumented form of random-patterning. It is only when I establish the full coding methodology that I venture to judge that the messages not only exist but that they reflect what is to come.

It is in this context that I present the following line of code about the Magdalene. This verse follows on from the one containing the anagram of Essenes and illustrates yet again the threefold-time structure of the texts based around a central Gnostic theme.

C6 Q75 (Click left for full analysis)
Le grand pilot par Roy Sera mande……………… The great Pilot will be commissioned by the King,
LaiSSer la claSSe pour plus haut lieu attaindre…... To leave his fleet to fill a higher post:
Sept ans apres Sera contrebande………………….. Seven years later he will be in rebellion
Barbare armee viendra VeniSe craindre………..Venice will come to fear the Barbarian army  

The visible text of this verse can be seen to be the story of Andrea Doria (after whom the famous ship was named). He was a Genoese naval commander whose exceptional sailing skills led to his recruitment by several warring kings from opposite sides. His efforts involved many actions of concern to Venice especially when in 1533 the Turkish admiral Barbarossa brought about the reversal of Doria’s many gains in the Mediterranean.  This is the allusion to the past inherent in the method and predates the writing of the Prophecies. However underlying the first line in its hidden anagrams is a completely different message for this particular Pilot.  

Line 1:
Le grand pilot par Roy Sera mande
___________tpar RoySeram a ndeLeg___Rosemary legend a part
______ tparRoys era named______Portrays Grael era named
_________________ySera Mandeleg____Magdalene years  

These anagrams have a connection to the interpretation of the visible text since in the period leading up to Doria’s defeat Nostradamus was based in the Pyrenees where the story of Rosemary entwines with that of the Magdalene and the Grail. And here Gnosticism is tied into the legend from the past while still linking to Nostradamus’ life time.

And there is a clear futuristic element in the hidden code. In the second line there are anagrams for nitrated sulphur and in the third an anagram for carbonates each of which are infrequently found anywhere else in Nostradamus’ text. These are all water quality chemicals and they can be shown to link to the theme of a modern maritime Disaster involving Israel, America and Iran. The naval theme implies that the visible text yields more clues as to the event’s location and its participants. But I leave it for now in this form as an illustration of technique alone.

  Sefirot for Nostradamus Prophecies about Essene Sect



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